This mystic attribute, this _élan_ of the soul, discovers a fellowship in thinkers wide apart in circumstance and mental environment. It is, for instance, the trait which Schopenhauer, Tourgenieff,[7] Flaubert, and Carlyle possess in common[8]. These men are not as others of their time, but prophet voices that announce the Fourth, the latest Age, whose dawn has laid its hand upon the eastern hills. The restless imagination of Flaubert, fused from the blood of the Norsemen, plunges into one period after another, Carthage, the Rome of the Caesars, Syria, Egypt, and Galilee, the unchanging East, and the monotony in change of the West, pursuing the one Vision in many forms, the Vision which leads on Carlyle from stage to stage of a course curiously similar. Flaubert has a wider range and more varied sympathies than Carlyle, and in intensity of vision occasionally surpasses him. Both are mystics, visionaries, from their youth; but in ethics Flaubert seems to attain at a bound the point of view which the dragging years alone revealed to Carlyle. The chapter on the death of Frederick the Great reads like a passage from the _Correspondance_ of Flaubert in his first manhood. In Saint Antoine, Flaubert found the secret of the same mystic inspiration as Carlyle found in Cromwell. To the brooding soul of the hermit, as to that of the warrior of Jehovah, what is earth, what are the shapes of time? Man's path is to the Eternal--_dem Grabe hinan_--and from the study of the Revolution of 1848 Flaubert arises with the same embittered insight as marks the close of "Frederick the Great." And if, in such later works as Flaubert's _Bouvard et Pécuchet_ and the _Latter-Day Pamphlets_ of Carlyle, only the difference between the two minds is apparent, the difference is, after all, but a difference in temperament. It is the contrast between the impassive aloofness of the artist, and the personal and intrusive vehemence of the prophet. The structural thought, the essential emotion of the two works are the same--the revolt of a soul whose impulses are ever beyond the finite and the transient, against a world immersed in the finite and the transient. Hence the derision, the bitter scorn, or the laughter with which they cover the pretensions, the hypocrisies, the loud claims of modern science and mechanical invention. But whether surveyed with contemplative calm, or proclaimed with passionate remonstrance to an unheeding generation, the life vision of these two men is one and the same--"the eternities, the immensities."[9]